{"id":308,"date":"2025-10-17T04:00:00","date_gmt":"2025-10-17T11:00:00","guid":{"rendered":"https:\/\/lamishna.com\/?p=308"},"modified":"2025-12-14T16:37:34","modified_gmt":"2025-12-14T23:37:34","slug":"bereshit-isaias-45-7-dios-crea-el-mal-judaismo","status":"publish","type":"post","link":"https:\/\/lamishna.com\/en\/bereshit-isaias-45-7-dios-crea-el-mal-judaismo\/","title":{"rendered":"Bereishit 2025 (VIDEO) \/ The origin of evil and the false teachers"},"content":{"rendered":"<h1 class=\"wp-block-heading\">1) Text-based and historical framework<\/h1>\n\n\n\n<p><strong>Isaiah 45:7<\/strong>: \u201cI am the light and create the darkness I make peace and <em>I think the bad<\/em> (\u05d4\u05b8\u05e8\u05b7\u05e2); I, the Lord, do all of this.\u201d The passage belongs to the oracle on <strong>Cyrus<\/strong> as an instrument of God: the thesis is the <strong>absolute sovereignty<\/strong> of HaShem on the whole of reality, in a polemic against dualism (e.g., Persian).<\/p>\n\n\n\n<h1 class=\"wp-block-heading\">2) Vocabulary: what\u201cevil\u201d (ra\u2018) = moral evil?<\/h1>\n\n\n\n<p>In biblical Hebrew, <strong>ra\u2018<\/strong> it can mean \u201c<em>evil\/calamity\/misfortune<\/em>\u201d not necessarily moral evil. In Isaiah 45:7, the plain sense (peshat) \u2014given the context of the political-historical\u2014 points to <strong>adverse events<\/strong> God brings judgment or correction, not that He \u201cwants\u201d the evil ethics. The <strong>reading classical<\/strong> going in that direction.<\/p>\n\n\n\n<p class=\"has-text-align-center\"><strong>VIDEO PARASHAH BEREISHIT 2025 IN SPANISH<\/strong><\/p>\n\n\n\n<figure class=\"wp-block-embed aligncenter is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<div class=\"youtube-embed\" data-video_id=\"yXT0jwm7iW0\"><iframe loading=\"lazy\" title=\"Parasha Bereshit 2025: El origen del mal y los falsos maestros\" width=\"696\" height=\"392\" src=\"https:\/\/www.youtube.com\/embed\/yXT0jwm7iW0?feature=oembed&#038;enablejsapi=1\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe><\/div>\n<\/div><\/figure>\n\n\n\n<h1 class=\"wp-block-heading\">3) Exegesis classic (Targum, Rashi, medieval)<\/h1>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Rashi<\/strong> it highlights the contrast sovereign: God has benefits and adversities; there is no other power which can compete with Him. The central idea is monotheistic and anti-dualistic; the \u201cevil\u201d is understood as misfortune\/decree, not as a substance autonomous rival of God.<\/li>\n\n\n\n<li>The <strong>liturgy<\/strong> jewish softens the term to bless: <em>\u201cyotzer ohr u vorej choshej, oseh shalom u voreh <strong>et hakol<\/strong><\/em>\u201d (...and creates <strong>all<\/strong>), not saying \u201cand creates evil\u201d, precisely for not ascribing to God \u201cmoral evil\u201d in the prayer. It is a <strong>euphemism liturgical<\/strong> based in Isa 45:7.<\/li>\n<\/ul>\n\n\n\n<h1 class=\"wp-block-heading\">4) Philosophy (Maimonides): the evil as privation<\/h1>\n\n\n\n<p>To <strong>Maimonides<\/strong>the bad <strong>it is not a created entity<\/strong> but a <strong>deprivation<\/strong> (defect, absence of good), derived from three sources: (a) the matter\/contingency of the world, (b) the interaction between beings and (c) election of a human. God, as pure, <strong>it does not create \u201cmoral evil\u201d<\/strong>; what the Tanakh called \u201cra\u2018\u201d tends to be <strong>natural calamity or retributive<\/strong>.<\/p>\n\n\n\n<p class=\"has-text-align-center\"><strong>VIDEO PARASHAH BEREISHIT 2025 IN ENGLISH<\/strong><\/p>\n\n\n\n<figure class=\"wp-block-embed aligncenter is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<div class=\"youtube-embed\" data-video_id=\"JOl4yGoP58Y\"><iframe loading=\"lazy\" title=\"Parashah Bereshit 2025: The Origin of Evil and the False Teachers\" width=\"696\" height=\"392\" src=\"https:\/\/www.youtube.com\/embed\/JOl4yGoP58Y?feature=oembed&#038;enablejsapi=1\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe><\/div>\n<\/div><\/figure>\n\n\n\n<h1 class=\"wp-block-heading\">5) Free will and responsibility<\/h1>\n\n\n\n<p>The Talmud states: <strong>\u201cEverything is in the hands of Heaven except the fear of Heaven\u201d<\/strong> (that is to say, moral decision-making, human). With that, the tradition separates: <em>God rules history<\/em>, but the <strong>moral guilt<\/strong> for the evil act is <strong>human<\/strong>.<\/p>\n\n\n\n<h1 class=\"wp-block-heading\">6) Ontology rabbinic of evil: Yetzer Ha-Ra, Satan, and death<\/h1>\n\n\n\n<p>The Scholars conceptualize the <strong>yetzer ha-ra<\/strong> (evil inclination) as internal force of temptation, identifiable \u2014in a famous passage\u2014 with <strong>Satan<\/strong> and the <strong>Angel of Death<\/strong>: \u201c<strong>are one in the same<\/strong>\u201d (three functions, a root). The struggle ethics is real, but <strong>non-dualistic<\/strong>: there is not an anti-God.<\/p>\n\n\n\n<p>Episodes:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Yoma 69b<\/strong>: after fasting, Israel will \u201ccapture\u201d the <em>yetzer<\/em> of idolatry; without it, the economic life\/family comes to a standstill. Conclusion rabbinic: the <em>yetzer<\/em> is <strong>ambivalent<\/strong>; channeled and drives construction, and the life; runaway, it destroys.<\/li>\n\n\n\n<li><strong>Berachot 5a<\/strong> (recipes to combat it: Torah, Shema, the memory of death) show that the <strong>ethical practice<\/strong> facing the evil as a challenge to education.<\/li>\n<\/ul>\n\n\n\n<h1 class=\"wp-block-heading\">7) \u201cCreations\u201d linked to the evil in the pre-creation<\/h1>\n\n\n\n<p>Sources talmudic listed things \u201ccreated\u201d <em>before<\/em> of the world, among them <strong>Gehinom<\/strong> (as a framework of remuneration). This suggests that the <strong>justice<\/strong> and the <strong>possibility of sanction<\/strong> are provided in the architecture moral of the universe.<\/p>\n\n\n\n<h1 class=\"wp-block-heading\">8) Cabal: tzimtzum, <em>sitra ajr\u00e1<\/em> and kelipot<\/h1>\n\n\n\n<p>The mystical luriana proposes that God <strong>\u201ccontracts\u201d (tzimtzum)<\/strong> to give space to the other; in that \u201cspace\u201d emerge <strong>worlds broken<\/strong> and <strong>shells<\/strong> (<em>kelipot<\/em>) that conceal the light; the domain of the evil called <strong>sitra ajr\u00e1<\/strong> (\u201cthe other side\u201d). The evil is not a rival ontological God but <strong>distortion\/concealment<\/strong> that allows you to <strong>freedom<\/strong> and <strong>merit<\/strong>; the spiritual task is to <strong>raising sparks<\/strong> and <strong>refine<\/strong> the reality.<\/p>\n\n\n\n<h1 class=\"wp-block-heading\">9) doctrinal Synthesis (from Isaiah 45:7)<\/h1>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Monotheism strong<\/strong>: Isaiah states that <strong>all<\/strong> (light\/darkness, peace\/calamity) is under God; there is no other absolute power. <strong>Rejection of dualism<\/strong>.<\/li>\n\n\n\n<li><strong>Distinction semantics<\/strong>: \u201c<em>ra\u2018<\/em>\u201d in the passage = <strong>adversity<\/strong> (historic\/natural) more than moral evil ontological. The <strong>liturgy<\/strong> reflects this reading.<\/li>\n\n\n\n<li><strong>Human responsibility<\/strong>: the <strong>moral evil<\/strong> comes from <strong>elections<\/strong> (yetzer ha-ra + free will). God <strong>allows<\/strong> that margin, so that there is virtue authentic.<\/li>\n\n\n\n<li><strong>Philosophy and mysticism converge<\/strong>: Maimonides understood it as <strong>deprivation<\/strong>; the Cabal, as <strong>concealment<\/strong> and <strong>shells<\/strong> refine. Both deny a \u201cprinciple of evil\u201d co-eternal with God.<\/li>\n<\/ul>\n\n\n\n<h1 class=\"wp-block-heading\">10) ethical Implications and theological<\/h1>\n\n\n\n<ol class=\"wp-block-list\">\n<li><strong>Theodicy<\/strong>: the calamity may be trial or correction in the history (Isaiah), while the suffering \u201cis not deserved,\u201d he explains \u2014in Maimonides\u2014 for the contingency of the world and for the evils caused by humans.<\/li>\n\n\n\n<li><strong>Practice<\/strong>: the Halachah and the avodah point to <strong>discipline<\/strong> the <em>yetzer<\/em> and \u201c<em>make Shalom<\/em>\u201d turning darkness into light (the recipe Berachot 5a is programmatic).<\/li>\n\n\n\n<li><strong>Narrative mystical<\/strong>: life is <strong>tikk\u00fan<\/strong>; to fight with the <em>sitra ajr\u00e1<\/em> dignifies the freedom and reveals more light.<\/li>\n<\/ol>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<h2 class=\"wp-block-heading\">Conclusion<\/h2>\n\n\n\n<p>From Isaiah 45:7, judaism teaches: <strong>God does not compete with an \u201canti-God\u201d<\/strong>; <strong>it does not create \u201cmoral evil\u201d<\/strong> as an end in itself, but <strong>yes governs<\/strong> even the <strong>adversity<\/strong> of the story. The <strong>moral evil<\/strong> emerges from the <strong>yetzer<\/strong> and the <strong>human choice<\/strong>; philosophically it is <strong>deprivation<\/strong>, cabal\u00edsticamente <strong>concealment<\/strong> that enables the <strong>tikk\u00fan<\/strong>. The task of religion is <strong>illuminate the darkness<\/strong>, <strong>convert<\/strong> the <em>ra\u2018<\/em> in <strong>shalom<\/strong> and <strong>justice<\/strong>, under the sovereignty of the Single.<\/p>","protected":false},"excerpt":{"rendered":"<p>Isa\u00edas 45:7: \u00bfDios crea el mal o la calamidad?<\/p>","protected":false},"author":1,"featured_media":309,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[364],"tags":[284,286,287,285],"class_list":{"0":"post-308","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-parasha","8":"tag-bereshit","9":"tag-el-origen-del-mal","10":"tag-falsos-maestros","11":"tag-genesis"},"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.3 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Isa\u00edas 45:7: \u00bfDios crea el mal o la calamidad? - La Mishn\u00e1<\/title>\n<meta name=\"description\" content=\"Isa\u00edas 45:7 afirma que Dios cre\u00f3 el mal. 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